Jesus's Arrest and Peter's Denial of Him

Continuing a Bible study of the Gospels:

(John 18:1) When Jesus had spoken these words, He went forth with His disciples over the Brook Kidron where was a garden which He and His disciples entered.

In the last chapter, Jesus had prayed a beautiful and sublime prayer.  After that, He and His disciples crossed over the Brook Kidron which was a small stream that flowed to the east of Jerusalem and divided the city from the Mount of Olives.  They went into a garden which was called Gethsemane according to Matthew 26:36.

(2) And Judas also, who betrayed Him, knew the place, for Jesus often met there with His disciples.

Judas Iscariot who betrayed Jesus also knew about the garden as Jesus often met with His disciples there.  Jesus was not trying to hide from His fate.  He went straight into the lion's den, so to speak, knowing that Judas would come there.

(3) Judas then, having received a band of men and officers from the chief priests and Pharisees, came there with lanterns and torches and weapons.

Indeed, Judas came there with a band of men and officers that had been given to him by the chief priests and Pharisees.  The men came carrying lanterns, torches, and weapons.  The lanterns and torches were probably to search Jesus out as if He would be hiding in the place He knew that Judas knew.  And as if they would need an army and weapons to take Jesus!

(4) Jesus therefore, knowing all things that would come upon Him, went forth and said to them, "Whom are you seeking?"

Jesus, knowing everything that was about to happen to Him, went straight to His captors and asked whom they were seeking.

(5) They answered Him, "Jesus of Nazareth." Jesus said to them, "I AM." And Judas also, who betrayed Him, stood with them. (6) As soon then as He had said to them, "I AM," they went backward and fell to the ground.

They answered that they were looking for Jesus of Nazareth and Judas stood with them.  Practically all of the Bible translations read that Jesus said, "I am He," but they indicate that they added "He" for better understanding.  Jesus did not say, "I am He."  He simply said, "I AM," and that is what made the men fall backward to the ground.  The power of that name and Jesus's very own infinite power knocked His captors down, proving that they could not take Him by their power, but that Jesus willingly let them take Him.  It's amazing that after being knocked down by sheer words, that some of the band didn't retreat.

(7) Then He asked them again, "Whom do you seek?" And they said, "Jesus of Nazareth." (8) Jesus answered, "I have told you I AM. Therefore if you seek Me, let these go their way."

Jesus asked them again whom they were seeking.  When they said again, "Jesus of Nazareth," Jesus answered that He had told them already that was Him, so if they were seeking Him, He asked that they let His disciples go.  There were probably only Peter, James, and John with Him according to Matthew 26:37.

(9) That the saying might be fulfilled which He spoke, "Of them whom You gave Me, I have lost none."

Jesus asked that His disciples go free which fulfilled what He had said in His prayer in chapter 17, that He had lost none of the ones His Father had given Him.  He protected them to His very end.

(10) Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. The servant's name was Malchus.

At this point, Peter drew his sword and struck the high priest's servant, Malchus, and cut off his right ear.  

(11) Then Jesus said to Peter, "Put your sword into the sheath; the cup which My Father has given Me, shall I not drink it?"

Jesus told Peter to put his sword back into its sheath, and He asked him if He shouldn't do what His Father had willed be done.  Luke 22:51 told us that Jesus then healed the man's ear.

(12) Then the band and the captain and officers of the Jews took Jesus and bound Him, (13) And led Him away to Annas first, for he was father-in-law to Caiaphas who was the high priest that same year.

The band of soldiers and their captain and officers then took Jesus and bound Him and led Him away to Annas, who according to Luke 3:2 was himself a high priest, but at this point is mentioned as Caiaphas's father-in-law, Caiaphas being the high priest that year.

(14) Now Caiaphas was he who gave counsel to the Jews that it was expedient that one man should die for the people.

Caiaphas was the one in John 11:50 who gave counsel to the chief priests and Pharisees that it was expedient that one man should die for the people that the whole nation not perish.  He had spoken more Godly truth than he realized, as it was indeed expedient for Christ alone to die for the salvation of the world.

(15) And Simon Peter followed Jesus and another disciple; that disciple was known to the high priest and went in with Jesus into the palace of the high priest.

Peter followed Jesus and another disciple who was also following Jesus.  Many commentators have assumed that the other disciple was the gospel author himself, John, as John often spoke of himself in the third person, only he most often referred to himself as the disciple whom Jesus loved.  Nonnus, a 5th century Greek poet who wrote a paraphrase of the Gospel of John, said that John was known to the high priest because he carried fish to his house and sold it to him.  However, others say it is not likely that the seller of fish would have any sort of close relationship with the high priest.  They assume it was another disciple, apart from the twelve, who was better known by the high priest than any of the twelve.  That disciple went in with Jesus into the palace of the high priest.  The high priest that year was Caiaphas, so although the soldiers had taken Jesus to Annas first, he had evidently sent Him immediately to Caiaphas.  Both disciples continued to follow Jesus there.

(16) But Peter stood at the door outside. Then that other disciple who was known to the high priest, went out and spoke to her who kept the door and brought in Peter.

Peter did not enter the palace when Jesus and the other disciple did; he stood outside the door.  However, the other disciple went and spoke to the doorkeeper who let the disciple bring Peter inside.

(17) Then said the damsel who kept the door to Peter, "Are you not also one of this man's disciples?" He said, "I am not."

The girl who was the doorkeeper asked Peter if he was one of Jesus's disciples.  He denied it.  By this, it seems unlikely that the other disciple was John, as she would have surely also recognized him as one of Jesus's disciples, too.

(18) And the servants and officers stood there, who had made a fire of coals for it was cold, and they warmed themselves, and Peter stood with them and warmed himself.

The servants and the officers stood in that area of the palace.  They made a fire because it was cold, and they stood by the fire warming themselves.  Peter stood with them, also warming himself.

(19) The high priest then asked Jesus about His disciples and His doctrine.

The high priest Caiaphas asked Jesus about His disciples and His doctrine.  The council wanted to prove sedition or rebellion against Caesar, so I'm sure they wanted to show that He had many disciples forming a dangerous faction.  He wanted to know about Jesus's teaching, as well.

(20) Jesus answered him, "I spoke openly to the world; I always taught in the synagogue and in the temple where the Jews always meet, and in secret, I have said nothing."

Jesus told Caiaphas that He had always spoken openly to the world.  He was constantly in the synagogues and in the temple at Jerusalem speaking openly to the Jews that always met there.  He had no secret agenda; what Caiaphas and his council had heard of what Jesus said, was all there was.  If He had been guilty of sedition, He would have preferred meeting in secret, planning an overthrow of the government, so as He most often spoke publicly with great crowds, they could see and hear that He was not planning a secret takeover.

(21) "Why do you ask Me? Ask them who heard Me what I have said to them; behold, they know what I said."

Jesus asked Caiaphas why he asked Him.  He would not have believed what Jesus said anyway.  He should ask the people who had heard Him, which were certainly at least some of them who stood there with Him.  Jesus had nothing to hide; He urged Caiaphas to ask them what He had said.

(22) And when He had thus spoken, one of the officers who stood by struck Jesus with the palm of his hand, saying, "Do You answer the high priest so?"

After Jesus had asked why Caiaphas asked Him, one of the officers who stood by them, slapped Jesus with the palm of his hand and rebuked Him for speaking to the high priest in that manner.

(23) Jesus answered him, "If I have spoken evil, bear witness of the evil, but if well, why do you strike Me?"

Jesus answered that if He had spoken anything evil or falsely, the officer should point that out and let Him receive fair punishment, but if He had said nothing untoward, then he had no reason to strike Him.  

(24) Now Annas had sent Him bound to Caiaphas the high priest.

This is where John explains that Annas had sent Jesus on to Caiaphas, and that was why He was now before him.

(25) And Simon Peter stood and warmed himself. They said therefore to him, "Aren't you also one of His disciples?" He denied it, and said, "I am not."

So there in the palace of the high priest Caiaphas, Peter stood and warmed himself by the fire among the servants and the officers.  They suspected that he was one of Jesus's disciples, but Peter denied it a second time.

(26) One of the servants of the high priest, being his kinsman whose ear Peter cut off, said, "Did I not see you in the garden with Him?"

However, one of the high priest's servants, who had apparently been with the band of soldiers who came and took Jesus from the garden and had seen him cut the ear off the soldier who was a kinsman of his, asked if it was true that he had seen him in the garden with Jesus.

(27) Peter then denied again, and immediately the cock crowed.

Peter again denied that he had been with Jesus.  The account in Matthew said that he even cursed and swore.  Immediately after he said it, the rooster crowed.  It was just as Jesus had said, that Peter would deny Him three times before the rooster crowed in the morning.  That account in Matthew said that Peter then remembered the words of Jesus and went out and wept bitterly.

(28) Then they led Jesus from Caiaphas to the hall of judgment, and it was early; and they themselves did not go into the judgment hall, lest they should be defiled, but that they might eat the Passover.

The council of Jews and the soldiers then led Jesus away from Caiaphas to the hall of judgment, or the Praetorium, as it was called, where the Roman governor heard and tried cases.  It was very early in the morning.  The Jews would not enter the house of a Gentile or they would be considered unclean and unable to eat of the Passover, so they did not go in, only the Roman soldiers.

(29) Pilate then went out to them, and said, "What accusation do you bring against this Man?"

Pontius Pilate, who was the Roman governor at that time, therefore went out to talk to the Jews and asked them what it was that they had accused Jesus of doing.

(30) They answered and said to him, "If He were not a malefactor, we would not have delivered Him up to you."

The Jews told Pilate if Jesus had not been a criminal, they would not have brought Him to him.  I believe their point was that they had no need for Pilate to try Jesus as they had already found Him guilty.  They brought Jesus to the Roman governor because he was the only one who could order Jesus executed.

(31) Then Pilate said to them, "Take Him and judge Him according to your law." The Jews therefore said to him, "It is not lawful for us to put any man to death."

If they hadn't brought Jesus to him to be tried, then Pilate told them to take Jesus back and judge Him according to their law as they saw fit.  However, they told him that it was not legal for them to put anyone to death, which was what they desired for Jesus.

(32) That the saying of Jesus might be fulfilled, which He spoke, signifying what death He should die.

They had to have Jesus condemned to death by the Roman governor.  That would fulfill Jesus's prophetic words that He would be crucified (Matthew 20:19), as only the Roman government crucified men.

(33) Then Pilate entered into the judgment hall again and called Jesus, and said to Him, "Are You the king of the Jews?"

So Pilate went back into the judgment hall where Jesus was being held, and he asked Him if He was indeed king of the Jews.  According to the account in Luke, the Jews had accused Jesus to Pilate of being a rebel and forbidding the people to pay tribute to Caesar, which was of course, a lie.  They told him that Jesus had said He was the king of the Jews.

(34) Jesus answered him, "Do you say this thing of yourself or did others tell you this of Me?"

Jesus replied, asking Pilate if that was a question he wanted an answer to himself, or had he asked it only because others had said that about Jesus.  I believe His point was, had Pilate seen anything in Jesus to make him suspicious that the things the Jews had said about Him were true with respect to Him being a seditious rebel trying to overthrow the Roman government.

(35) Pilate asked, "Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?"

Pilate asked Jesus if Pilate himself was a Jew, meaning to ask why he would have cause to suggest that Jesus was king of the Jews.  He told Him that His own Jewish nation and the chief priests had been the ones to deliver Jesus to him, so he wondered what Jesus had done to make them do that.

(36) Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, then My servants would fight that I should not be delivered to the Jews, but now My kingdom is not from here."

Jesus did not deny that He was the king of the Jews, but told Pilate that His kingdom was not a worldly one.  If His kingdom was of the world, then His servants would have risen up to save Him from being delivered to the Jews.  Actually, Jesus Himself could have prevented His being delivered to them.  However, His kingdom was not of the world.  It was a spiritual one, and He was choosing to be delivered up in order to save His people from the world.

(37) Pilate therefore said to Him, "Are You a king then?" Jesus answered, "You say that I am a king. To this end I was born and for this cause I came into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice."

Since Jesus had said He had a kingdom, Pilate surmised He must be a king then.  Jesus answered that he had said rightly that He was indeed a king.  His purpose for being born into this world was to bear witness to the truth of God.  He added that everyone who was of the truth could hear and receive Him and His words.

(38) Pilate said to Him, "What is truth?" And when he had said this, he went out again to the Jews and said to them, "I find in Him no fault."

Pilate asked Jesus what he must have considered a rhetorical question, as he didn't wait for an answer, "What is truth?"  I believe he must have felt that it was not worth giving His life for, and he went out to the Jews and told them he had found no fault in Him.  He found Jesus to be an innocent man.

(39) "But you have a custom that I should release to you one at the Passover. Do you therefore want me to release to you the king of the Jews?"

Pilate had found no fault in Jesus, and besides, the Jews had a custom that Pilate should release one prisoner at Passover, so he assumed they would want him to release Jesus.

(40) Then they all cried again, saying, "Not this Man, but Barabbas!" Now Barabbas was a robber.

The fact that the people cried out again must mean that this was not the first time he had asked the people what they would have him do with Jesus.  The account in Mark does include more back and forth dialogue between Pilate and the people.  John, as was his custom, greatly abbreviated the events that had already been covered by the other Gospel authors.  The people cried out for Barabbas to be released to them, a robber and also a murderer according to the other Gospel accounts.  This part of the story always gets to me.  How could people who had such a short time ago lauded Jesus with praise and honor as He came into Jerusalem on the donkey, now be so anxious to have Him crucified?  The account in Mark said that the chief priests had incited the people to call for His crucifixion.

Jesus is Condemned to Death by the People

Continuing a Bible study of the Gospels:

(Luke 23:1) And the whole multitude of them arose and led Him to Pilate.

At the end of the last chapter, the Sanhedrin had met it seems rather secretly at the high priest's house and had found Jesus guilty of blasphemy that was punishable by death.  Their Sanhedrin was an ecclesiastical court and they had no authority to put Him to death, so they took Him to Pontius Pilate, the Roman governor.

(2) And they began to accuse Him, saying, "We found Him perverting the nation and forbidding to give tribute to Caesar, saying that He Himself is Christ, a King."

The members of the Sanhedrin who had taken Jesus to Pilate put forth their accusations against Him.  First they said He was perverting the nation, which was a very broad accusation, and if meant perverting the religion of the Jews, I'm sure Pilate couldn't have cared less.  So then they lied and said that Jesus had forbidden people to pay tribute to Caesar which was of course not at all what He taught (Matthew 22:21).  The reason they gave for His forbidding tribute to Caesar was that He said He was Himself King.  They figured that the last part would certainly rile the Roman governor.

(3) And Pilate asked Him, saying, "Are You the King of the Jews?" And He answered Him and said, "You say."

Pilate then asked Jesus point blank if He was the King of the Jews, to which Jesus answered, "You say."  Once again, I find translations and commentaries adding to what Jesus said, declaring that He had said something to the effect of, "You speak rightly," or "It is as you say."  In the original text, Jesus said only, "You say."  Pontius Pilate would declare it himself when he would later put a sign over Jesus saying, "King of the Jews."  I truly believe Jesus and the Holy God's point was to have His accusers themselves state that they were indeed killing the Son of God and the King of the Jews.  

(4) Then Pilate said to the chief priests and the people, "I find no fault in this man."

Apparently, people had gathered around the governor's palace by that time, and Pilate said to them and to the members of the Sanhedrin that he found no fault in Jesus.  He had done nothing against Caesar or the government, and he didn't consider claiming He was King of the Jews to be an offense worthy of punishment.

(5) And they were more fierce, saying, "He stirred up the people, teaching throughout all Jewry beginning from Galilee to this place."

However, the members of the Sanhedrin did not want to accept that answer and began arguing more fiercely.  The best they could come up with was that He stirred up the people with His teaching throughout all Judea.

(6) When Pilate heard of Galilee, he asked whether the Man was a Galilean.

When Pilate heard them speak of Galilee, he then asked if Jesus was a Galilean.  Even though Jesus was born in Bethlehem in Judea, He was brought up in Nazareth in Galilee, so everyone thought of Him as a Galilean.

(7) As soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who himself was also at Jerusalem at the time.

Obviously getting an answer in the affirmative, Pilate sent Jesus to Herod as He would be considered within Herod's jurisdiction.  Herod was also in Jerusalem at the time.

(8) And when Herod saw Jesus, he was exceedingly glad for he was long desirous to see Him because he had heard many things of Him, and he hoped to have seen some miracle done by Him.

Herod was very glad to see Jesus as he had long heard many things about Him and had desired to see Him.  When Herod first heard about Jesus, he thought He must be John the Baptist coming back to haunt him because he had had John beheaded.  Herod hoped to see Jesus and to witness a miracle performed by Him to satisfy his curiosity.

(9) Then he questioned Him with many words, but He answered him nothing.

Herod questioned Jesus but we aren't told exactly what he asked.  We can gather from Jesus's non-response that Herod's questions were not from a genuine interest in the truth about Jesus, but rather merely out of curiosity.  He probably thought that now that he had Jesus before him in bonds that he could demand a miracle, but just as Jesus was unwilling to play prophecy games when the soldiers were hitting Him in the head and asking who it was who hit Him, He would not say anything to Herod or perform a cheap trick for him.

(10) And the chief priests and scribes stood and vehemently accused Him.

Meanwhile, the chief priests and scribes of the Sanhedrin intensely made their accusations against Jesus.

(11) And Herod with his men of war treated Him contemptibly like He was nothing and mocked Him and arrayed Him in a gorgeous robe and sent Him again to Pilate.

Herod and his men, we see from this Herod's true thoughts about Jesus.  He thought of Him as nothing of any importance, only to be mocked by him and his men.  They put Him in a robe, mocking Him as King, and sent Him back to Pilate.  The word translated as "gorgeous" actually means more precisely "bright, shining, gleaming white."  The Romans had mocked Him as King in a purple robe.  Jewish kings wore brilliant white robes, so now they put a white robe on Jesus in pure mockery, not realizing the symbolism of the pure and innocent Christ King.

(12) And the same day Pilate and Herod were made friends together, for before they were at enmity with each other.

Apparently, Pilate and Herod had been at odds with one another, but through their likely communications about Jesus, they had common ground that brought them together.  Neither saw Jesus as any threat.

(13) And Pilate, when he had called together the chief priests and the rulers and the people, (14) Said to them, "You have brought this man to me as one who perverted the people, and behold, I, having examined Him before you, have found no fault in this man concerning those things of which you accuse Him."

Having Jesus back before him, Pilate called together the chief priests and the rulers and all the people who were there to tell them that he had found no fault in Jesus.  Although they had said that He had perverted the people, Pilate had examined Him before them and didn't find Him guilty of any of the things of which they had accused Him.

(15) "No, not even Herod, for I sent you back to him, and lo, nothing worthy of death has been done by Him."

Pilate told the chief priests and rulers that even Herod had found no fault in Jesus, certainly nothing worthy of death.

(16) "I will therefore chastise Him and release Him."

Therefore, Pilate said he would release Jesus after he chastised Him.  Isn't it interesting that he would chastise someone in whom he had found no fault?  Chastise Him for what?

(17) (For of necessity he must release one to them at the feast.)

This was a parenthetical statement that may have been added by someone who transcribed scripture as it is said that it was excluded from some old manuscripts.  It had become a custom to release one prisoner at Passover, and the people expected it, so Pilate felt obliged to do it.

(18) And they cried out all at once, saying, "Away with Him and release to us Barabbas!"

It seems beyond belief that all the people could clamor for Jesus to be punished when they had so recently exalted Him in His entrance into the city.  The account in Matthew stated that the chief priests and elders had stirred up the people against Him.  People have never changed; to this day they can be so easily manipulated by people in power.  The people asked for a prisoner named Barabbas to be released instead of Jesus.

(19) (Who for a certain sedition made in the city and for murder, was cast into prison.)

Luke made a parenthetical statement explaining who Barabbas was.  He had been found guilty of sedition and murder and had been thrown into prison.

(20) Pilate therefore, willing to release Jesus, spoke again to them.

However, Pilate preferred to release Jesus and spoke again to the people.

(21) But they cried, saying, "Crucify Him! Crucify Him!"

Again, because he found no fault in Jesus and preferring to release Him rather than Barabbas, Pilate appealed to the people for Jesus's release.  It is so unbelievable and heartbreaking that people could be so cruel to not only imprison someone with whom no fault had been found, but also to see Him crucified!  That would be sad if it were any innocent person, but it being the most innocent and pure and also so loving a person to ever live on earth makes it unbearable.  I think it illustrates just how deplorable we people are, but because He loved us filthy unlovable lot so much, He willingly gave His life to save us.  No greater love has there ever been!  This crucifixion of Jesus was a true historical event; how could anyone deny Jesus and His loving gift to them?

(22) And he said to them a third time, "Why? What evil has He done? I have found no cause for death in Him. I will therefore chastise Him and let Him go."

A third time Pilate pleaded for Jesus, saying he had found no fault in Him that warranted death.  He even asked the people to tell Him what evil He had done.  He declared again that he would chastise Jesus and then let Him go free.

(23) And they were insistent with loud voices requiring that He be crucified. And the voices of them and of the chief priests prevailed.

However, the people and the chief priests were insistent and shouted loudly that Jesus should be crucified.  And it seems they prevailed:

(24) And Pilate gave sentence that it should be as they required.

Pilate gave the death sentence to Jesus as the people required.  I find Pilate to be a most weak man.  Perhaps it was necessary for him to release the prisoner of the people's choosing at Passover, but I don't believe there was anything in the law that said the people had the right to choose who should be crucified.  Pilate could have released Barabbas and imprisoned Jesus for a while without sentencing Him to death, but he was a weak ruler who feared the wrath of the people.

(25) And he released to them him who for sedition and murder had been cast into prison, whom they had desired, but he delivered Jesus to their will.

Pilate released Barabbas, a murderer, but delivered up an innocent man to be crucified according to the will of the people.  I'm sure that the will of the people was not the normal law of the Roman government, but so weak a ruler that Pilate was, he gave in to the people.  The account in Matthew stated that Pilate washed his hands before the crowd and said he was innocent of Jesus's blood and that the people bore the responsibility, but I'm sorry, I can't see it that way.  Pilate could have easily in his position as governor saved an innocent life, but chose not to for fear of the people.  However, we know that it had to be done for the salvation of the world, and only God truly knew the heart of Pilate and He is the righteous judge.

(26) And as they led Him away, they laid hold of one Simon, a Cyrenian, coming out of the country, and on him they laid the cross that he might bear it behind Jesus.

As they led Jesus out of Pilate's court, they took hold of Simon, a Cyrenian, who was coming into the city from the country and laid Jesus's cross upon him to carry behind Jesus.  In reading commentaries on this verse, I am very offended by Albert Barnes's commentary.  He said it was because Jesus was feeble that they compelled Simon to help Him.  The Catholic church of my youth always taught me that Jesus fell down and that is when they compelled Simon to carry His cross.  Neither is found in scripture!  I'm sure that Albert Barnes probably just meant that Jesus was weak from all the beating He had received before this point, but still scripture said nothing about that being the reason they forced Simon to carry His cross.  And who knows why the Catholic church said that Jesus fell down when scripture does not say that He did, but I find they way too often diminish the deity of Jesus in some way or another.  Even in my own study, I added to scripture myself when I studied the account in Matthew.  I believed that Jesus carried His cross for a while, as stated in John, but then His tortured and beaten body could do it no more.  Scripture didn't say that!  I believe the purpose in Simon carrying the cross was a more spiritual one and symbolic of following Jesus.  First, Cyrene was a country in Africa; Simon was a foreigner, a Gentile.  But here he took up the cross and followed Jesus, a beautiful picture of discipleship and the fact that it is given to all people to be a disciple of Jesus.

(27) And there followed Him a great company of people, and of women who also mourned and lamented Him.

A crowd of people followed Jesus and among them were women who cried for Jesus.  Some of these were surely His friends and followers, but I imagine that some women of the general public mourned for Him because they had compassion for Him because of the unjust cruelty they had witnessed.  It proves that not everyone was hellbent on seeing Jesus crucified. 

(28) But Jesus turning to them, said, "Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children."

However, Jesus turned to them and told them not to weep for Him, but that they should weep for themselves and for their children.  He willingly went to give His life to save all people.  He called them daughters of Jerusalem, and of course, He referred to what was to happen to Jerusalem because of the people's rejection of Him and His blood on their heads and that is why they should weep for themselves and their children.

(29) "For behold, the days are coming in which they shall say, 'Blessed the barren and the wombs that never bore and the breasts that never nursed.'"

I know Jesus's human body was tortured and weak at this point, but there is nothing feeble about Him.  He was in complete control and willingly went to His death, and He had the complete presence of mind to tell these women about their fate to come.  There was coming a time when it would be more blessed to be barren and to have never born children that would have to endure what was in store for them.

(30) "Then shall they begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.'"

Jesus told the women that the days that were coming would be so terrible that people would wish for mountains to fall upon them and kill them rather than be subject to the terrors and complete destruction facing them.

(31) "For if they do these things in a green tree, what shall be done in the dry?"

Jesus's words were metaphoric.  If such a green fruitful life such as His, completely innocent, can be killed in such a brutal abhorrent way, what could dry unfruitful sinful people expect?  If the Romans punished Jesus in such a manner as this, what would they do to the entire Jewish nation?  The Romans would be used by God to punish Israel.  Sure, they were guilty of evil, too, and persecuted the Jews, but it was not the Roman rulers who condemned Jesus to crucifixion and death.  It was the Jewish people, God's chosen people, who condemned Him.  They were the dry useless chaff that would be burned and destroyed.  I know that God is just and that He can punish anyone or show mercy to anyone as He pleases, but I always think that God doesn't have to personally punish, although He has every right to, but I know all He has to do is turn His back and the wicked world will do it for Him.  

Again, I have to ask Mr. Barnes if this sounds like a feeble man.  I know he meant no disrespect and Jesus's human body had indeed been horribly tortured and weakened, and it pains me to think of the pain He endured, but I know He was a triumphant King who willingly did all this to defeat Satan and death and to bring all of us to Him in eternal life.  He was always in control and teaching to His last moments on earth.

As this is a rather long chapter, I will end this post with this and continue chapter 23 in the next post.

The Crucifixion, Death, and Burial of Jesus

Continuing a Bible study of the Gospels:

(Mark 15:1) And immediately in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus and carried Him away and delivered Him to Pilate.

In the last chapter and post, Jesus had been found guilty of blasphemy in a mock trial filled with false witnesses.  The next morning, after the whole council had discussed the matter among themselves, they bound Jesus and took Him to Pontius Pilate, the governor of Judea, and the one who had the power to inflict capital punishment.

(2) And Pilate asked Him, "Are You the King of the Jews?" And He, answering, said to him, "You say it."

Pontius Pilate asked Jesus directly if He was the King of the Jews.  Jesus answered something to the effect of "as you say," meaning that He indeed was, although not the earthly temporal king Pilate and the others imagined.

(3) And the chief priests accused Him of many things, but He answered nothing.

At that point the chief priests began accusing Jesus of all sorts of things, but He said nothing in response.

(4) And Pilate asked Him again, saying, "Do You answer nothing? Behold how many things they witness against You."

Pilate then asked Jesus another question, this time about why He answered nothing in response to all the things the chief priests testified against Him.

(5) But Jesus still answered nothing, so that Pilate marveled.

Jesus still did not answer.  Pilate marveled over the fact that Jesus did not try to defend Himself.  Jesus had answered Pilate directly when he had asked Jesus if He was the King of the Jews.  However, He would not get into a squabbling war against all the false accusations of the priests, and He knew it would do no good anyway, as their minds were set on putting Him to death.

(6) Now at the feast he released to them one prisoner, whomever they desired.

At the Passover Feast, the governor had a custom of releasing one prisoner, whomever the people wanted to have released.

(7) And there was one named Barabbas bound with them who had made insurrection with him who had committed murder in the insurrection.

There was at that time a prisoner named Barabbas bound with those who had committed insurrection with him, he who had committed murder during the insurrection.  It could be read that the group of insurrectionists had committed murder, not necessarily Barabbas himself, but Peter called Barabbas a murderer later in Acts 3:14.  The account in John said Barabbas was a robber.  Matthew called him notable.  It is evident he was at the very least a notorious criminal and probably a murderer.

(8) And the multitude, crying aloud, began to desire him to do as he had always done for them.

A multitude of people had apparently gathered to Pilate and began crying out to him to do as was his custom every year at this time and release a prisoner.

(9) But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?" (10) For he knew that the chief priests had delivered Him out of envy.

Pilate answered the crowd asking if they would have him release Jesus, the King of the Jews.  Pilate realized that Jesus was innocent and that the chief priests had only brought Him to him out of envy because of His fame among the people.  Their flimsy arguments against Him had no proof, and Pilate was willing to let Jesus go free.

(11) But the chief priests moved the people that he should rather release Barabbas to them.

The chief priests moved among the people soliciting for Barabbas's release, and indeed persuaded the people to ask for Barabbas to be freed.

(12) And Pilate answered and said again to them, "What do you want then that I shall do with Him whom you call the King of the Jews?"

The people having asked that Barabbas be freed, Pilate answered their cries and asked what then they wanted him to do with the one they called King of the Jews.

(13) And they cried out again, "Crucify Him!"

The people cried out in answer to crucify Jesus.  This had to be the rallying cry of the chief priests who incited the people against Jesus for why else would the people who had so recently hailed Him as the Son of David with shouts of "Hosanna!" now want Him crucified?

(14) Then Pilate said to them, "Why, what evil has He done?" And they cried out more exceedingly, "Crucify Him!"

Pilate was probably quite baffled as to why the people should want Jesus crucified.  He asked the people why they wanted that, what evil had He done?  However, they just cried out all the more to crucify Jesus.

(15) And so Pilate, willing to content the people, released Barabbas to them, and delivered Jesus when he had scourged Him to be crucified.

Pontius Pilate was a weak man.  He, as governor, had found no fault in Jesus, but to please the people, released Barabbas to them, then scourged Jesus and delivered Him to be crucified.  Even if it was his own custom that he release the prisoner Barabbas to the people as they requested, did he have to scourge Jesus and send Him to be crucified just because the people demanded it?  He had found no fault in Him; he could have released Barabbas and continue to hold Jesus, but he let the people take his power as governor from him.  Even though we were told in Matthew 27:24 that Pilate washed his hands before the crowd declaring his innocence of the blood of this just person, he was the one who had Jesus scourged and delivered Him to be crucified.  He was guilty of Jesus's death and a very weak man, indeed!

(16) And the soldiers led Him away into the hall called Praetorium and they called together the whole band.

The soldiers led Jesus away into the judgment hall called the Praetorium where they called together their entire company of soldiers.

(17) And they clothed Him with purple and platted a crown of thorns and put it on His head. (18) And began to salute Him, "Hail, King of the Jews!"

They clothed Jesus in the royal color of purple and made a crown of thorns and put it on His head.  They mocked Him as a king, but the crown of thorns added some torture as well.

(19) And they struck Him on the head with a reed and spat on Him and bowing their knees, worshiped Him.

They struck Jesus on the head with a reed and spat on Him.  When they bowed their knees to Him, they only pretended worship; theirs was only mockery.

(20) And when they had mocked Him, they took off the purple from Him and put His own clothes on Him and led Him out to crucify Him.

After the soldiers had had their fill of fun at mocking Jesus, they took the purple cloth off Him and put His own clothes back on Him.  They then led Him out to be crucified.

(21) And they compelled one Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His cross.

Interestingly, I have always believed and it is indeed taught in the Catholic Church that Jesus fell while carrying His cross, probably very much weakened by His beating and scourging, and that is why Simon was compelled to carry the cross for Him.  However, while studying this verse, I found that nowhere in scripture does it say that Jesus fell.  I didn't even see this when I studied the account in Matthew.  Matthew had stated that it was as they came out, they found Simon of Cyrene to carry Jesus's cross.  My commentary at the time was that the account in John stated that Jesus had indeed carried His cross at least a little while before Simon was called.  However, it was not because Jesus had fallen.  Although He may have been wearied and weakened by His beatings, nowhere does scripture suggest that, much to my amazement, as that is what I have always been taught and believed.  The soldiers probably compelled Simon to carry the cross to prolong Jesus's agony on the cross.  They didn't want Him to die too soon and definitely not before He reached the place of His crucifixion, so they found someone and forced him to carry Jesus's cross.

I believe there is some beautiful symbology in Simon of Cyrene bearing Jesus's cross.  Simon was coming out of the country or fields, as opposed to being in the city, and he was just passing by.  He was apparently well known, if for no other reason, than because he was the father of Alexander and Rufus, who were apparently well known enough to be mentioned by name by Mark.  Why mention these names at all?  Perhaps Mark was establishing eyewitness accounts to the crucifixion of Jesus.  Simon was from Cyrene in North Africa, a foreigner.  The account in Luke says that Simon carried the cross after Jesus, behind Him.  That is a beautiful picture of discipleship, taking up the cross and following Jesus (Matthew 16:24).  Not only that, but it was given to foreigners, Gentiles, all people in the world, to have the privilege of carrying the cross and following Jesus.

(22) And they brought Him to the place Golgotha, which is, being interpreted, the place of a skull.

The soldiers brought Jesus to Golgotha, which literally meant "place of a skull."  It was a gruesome place known for its executions there and the skulls of men lay scattered about.

(23) And they gave Him to drink wine mingled with myrrh, but He did not take it.

The soldiers tried to give Jesus wine mixed with myrrh to drink, but He refused it.  Matthew, in his account, called it vinegar mixed with gall, and said that Jesus tasted it and then refused to drink it.  Vinegar was a light wine that had become acidic, and gall was a word used to denote anything exceedingly bitter, and myrrh was indeed a bitter substance.  There was a custom to give this strong drink to dying criminals to make them less sensible to their sufferings.  However, Jesus refused to drink it as He was unwilling to blunt the pain of what He must do and rather chose the cup His Father had given Him to drink.

(24) And when they had crucified Him, they parted His garments, casting lots on them to see what every man should take.

Mark's meaning of "crucified" seems to be that they had fastened Jesus to the cross and raised it up, not that He had yet died on the cross.  The soldiers parted His garments between them, casting lots to determine who should take what.  This fulfilled a prophecy in Psalms 22:18, "They part My garments among them and cast lots on My vesture."

(25) And it was the third hour, and they crucified Him.

I don't believe that Mark meant Jesus was crucified at specifically the third hour of the day, 9:00 a.m., but that it was during the third hour and the entire three-hour period of the day, meaning the time between 9:00 and 12:00 noon.  The Jews divided their days into four three-hour periods, and also their nights into four three-hour periods, each beginning at 6:00.  Matthew and Luke stated it was in the sixth hour, which could have meant exactly the sixth hour, 12:00 noon, or the time between noon and 3:00 in the afternoon.  It is reasonable to suppose that Jesus was raised up on the cross about noon, perhaps a few minutes before, so as to make it in the third hour period as Mark stated, but close enough to noon that Matthew and Luke called it the sixth hour.

(26) And the inscription of His accusation was written above, THE KING OF THE JEWS.

Pilate had made a sign to be placed above Jesus on the cross that read THE KING OF THE JEWS.  Pilate had found no fault in Jesus, so His only "crime" was being King of the Jews.  Perhaps it was written with a hint of mockery, as certainly many of the people who read it would take it.  Perhaps Pilate didn't even know the reason he wrote it, but God intended it as truth of the sovereign King.  Behold what the people were doing to their King who conquered death! 

(27) And with Him they crucified two thieves, one on His right hand and the other on His left.

Two thieves were also being crucified at the same time as Jesus.  They were on either side of Him with Jesus Himself in the middle.

(28) And the scripture was fulfilled which said, "And He was numbered with the transgressors."

Prophecy from Isaiah 53:12 was fulfilled which said that Jesus was numbered with the transgressors.  He was certainly no transgressor of the law, but He was counted as one and hung with thieves.

(29) And those who passed by railed against Him, wagging their heads and saying, "Ah, You who destroy the temple and build it in three days, (30) Save Yourself and come down from the cross!"

People who passed by Jesus on the cross jeered and mocked Him, shaking their heads and saying that He who could destroy the temple and build it up again in three days should save Himself and come down from the cross.  Of course, that is not exactly what Jesus had said, and little did they know He was doing just that in allowing the temple of His body to be destroyed and He would be raised again three days afterward.  Also unbeknownst to them was the fact that if He had indeed come down from that cross as He surely could have if He wanted to, His temple would not have been destroyed and wouldn't have raised again in three days, and there would be no salvation for the world He came to save, including some of their wretched souls.  Jesus died for all, but not all would accept His gift of salvation.

(31) Likewise, also the chief priests, mocking, said among themselves with the scribes, "He saved others; Himself He cannot save. (32) Let Christ, the King of Israel, descend now from the cross that we may see and believe." And they who were crucified with Him reviled Him.

Even the chief priests and the scribes mocked Jesus, and chimed in that He saved others, but He couldn't save Himself, and if He was truly Christ the King, then He should come down from the cross and then they would believe Him.  Once again, if He had done that, then their foolish souls could never be given the opportunity to be saved.  They had seen and heard more than enough to prove Jesus was who He said He was, but they didn't want to believe.  Mark stated that the thieves crucified with Him also reviled Him.  Matthew stated as much in his account.  However, the account in Luke stated that just one of the thieves chimed in at this point saying if He was the Christ, He should save Himself and them, too.  Maybe the other had at first mocked Jesus, but more likely it was probably that the mocking one was loud and noticeable among all the ones who mocked Jesus at that particular time that it was seen as the thieves (plural) mocking, too.  Additionally, the conversation between Jesus and the one thief who did not mock Him was private and not shouted among all the other cries of "Save Yourself!"  It may not have been witnessed and known by the other Gospel authors, but it was given to Luke by inspiration of the Holy Spirit to know what transpired that we might all know that we can be saved no matter what we have done and no matter what the late hour.  That one thief rebuked the other, and calling Him Lord, asked Jesus to remember him when He came into His kingdom, and Jesus told him he would indeed be with Him in paradise that very day.

(33) And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

In this case, since both ends of the time period are mentioned, I believe it is meant to be taken literally that there was darkness over the whole land from noon until 3:00 in the afternoon.  This fulfilled prophecy; Amos 8:9 said, "'And it shall come to pass in that day,' says the Lord God, 'that I will cause the sun to go down at noon and I will darken the earth in the clear day.'"  Indeed, it was a very dark time for the Jewish nation.  It might also be seen as the people extinguishing the Light and Sun of righteousness, though they never actually could.  It was that sign they were always demanding of Christ.

(34) And at the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which being interpreted, "My God, My God, why have You forsaken Me?"

The darkness that was over Christ during that time could also be seen as symbolic of the darkness of the sin of the world that was upon Him as He was offering Himself in atonement for the sin of the world.  At the end of that time period, at about 3:00 in the afternoon, Jesus cried out to God, asking why He had forsaken Him.  The light of God had been withdrawn from Jesus as He took on all the filthy sin of the world.  This was the one thing that Christ found almost impossible to bear, as He had said in His prayers in the garden at Gethsemane, being separated from God the Father.  Jesus Christ was God on earth in human form, but at this moment he was only man, separated from His Godness, so to speak, and that was a most terrible thing.  Jesus could tolerate His disciples forsaking Him, but God Himself forsaking Him was a terrible thing to bear.

(35) And some of them who stood by, when they heard it, said, "Behold, He calls Elijah!"

Whether they truly misunderstood Jesus, or used it as another taunt, some when they heard Him cry "Eloi" said He was calling Elijah.  It looked to them as if God had apparently abandoned Him, so now He cried for a saint to help Him.  Whether or not they truly believed that, I'm sure they believed it would make Him more odious to the people to suggest that.

(36) And one ran and filled a sponge full of vinegar and put it on a reed and gave Him to drink, saying, "Let Him alone; let us see whether Elijah will come to take Him down."

The account in John says that Jesus had actually said at that time that He was thirsty, so in response, someone lifted up on a reed a sponge full of vinegar or sour wine for Him to drink.  That actually fulfilled another prophecy in Psalms 69:21, "...in My thirst, they gave Me vinegar to drink."  The account in Matthew said that it was actually others telling the man who offered Jesus the drink to leave Him alone and they would see if Elijah would come to help Him.

(37) And Jesus cried with a loud voice and gave up the ghost.

Jesus then cried out loudly and gave up the ghost, His Spirit, which of course, meant He died.

(38) And the veil of the temple was torn in two from the top to the bottom.

The temple veil separated the most holy place from the holy place and was said to be where God's presence rested.  The tearing of the veil in two might be seen as a symbol of God's leaving the building as what could be seen as prophecy in Hosea 5:14, "...I will tear and go away..."  However, as God was indeed leaving the nation of Israel at this point, the tearing of the veil in two represented to the world that because of that sacrifice of Jesus Christ, the veil separating God from the people was torn in two, and anyone was able to approach God who was covered by the blood of Jesus's sacrifice by accepting Him as Lord of his life.

(39) And when the centurion who stood opposite Him saw that He cried out and gave up the ghost, he said, "Truly this man was the Son of God!"

According to this account in Mark, it seems as if only from watching Jesus cry out loudly and then immediately die, that he was able to state emphatically that Jesus was indeed the Son of God.  Perhaps, because he had witnessed many die on the cross being crucified that he knew no one could have the energy and breath to cry out in such a loud voice immediately before they died.  Perhaps he could see it just as it was, that Jesus Himself gave up His Spirit and died, as it did not seem to be plausible to him that Jesus died naturally at that moment.  However, the account in Matthew said that it was after the centurion had witnessed Jesus at that moment and also the earthquake and other things that were done at the time like the tearing of the veil, and also other things not mentioned by Mark like the aforementioned earthquake, and rocks being broken apart and graves opened, that the centurion remarked that Jesus was truly the Son of God.  The account in Matthew also stated that other soldiers with the centurion also saw all the signs and feared and stated that Jesus was truly the Son of God.

(40) There were also women looking on from afar, among whom was Mary Magdalene, and Mary the mother of James the Little and of Joses, and Salome, (41) (Who also, when He was in Galilee, followed Him and ministered to Him), and many other women who came up with Him to Jerusalem.

There were many women watching Jesus on the cross from afar.  They included Mary Magdalene, and Mary the mother of James the Little, so called because he might have been little in stature or because he was young, to differentiate him from other Jameses; his mother was also the mother of Joses.  Also among the women was Salome, who was most likely the wife of Zebedee and the mother of James and John, if the assumption that Matthew named the same three women is true:  "Among whom were Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children" (Matthew 27:56).  The three women specifically named had been followers of Jesus and ministered to Him when He was in Galilee.

(42) And now when the evening was come, because it was the preparation, that is, the day before the Sabbath, (43) Joseph of Arimathea, an honorable counsellor, who also waited for the kingdom of God, came and went in boldly to Pilate, and asked for the body of Jesus.

Evening had come and it was Preparation Day, the day before the Sabbath, and no bodies could be left hanging on the Sabbath.  Therefore, Joseph of Arimathea, an honorable counsellor, likely meaning of the council of the Sanhedrin, a righteous man who looked forward to the kingdom of God, went boldly to Pilate and asked for the body of Jesus.

(44) And Pilate marveled that He was already dead, and calling the centurion, asked him whether He had been already dead.

Pilate was surprised that Jesus was already dead as it is said that often those being crucified lasted days on the cross.  The fact that He died so soon and suddenly was one of the reasons the centurion in verse 39 stated emphatically that Jesus was the Son of God, as He had given up His life Himself.  Pilate called the centurion to confirm that Jesus was truly dead before he would consent to Joseph taking His body.

(45) And when he knew from the centurion, he gave the body to Joseph.

When the centurion had confirmed that Jesus was indeed dead, he allowed Joseph to take His body.

(46) And he bought fine linen, and took Him down, and wrapped Him in the linen, and laid Him in a sepulchre which had been hewn out of a rock, and rolled a stone to the door of the sepulchre.

Joseph bought fine linen and then took Jesus's body down from the cross and wrapped Him in the linen.  He laid Him in a sepulchre that had been hewn out of a rock, his own sepulchre as the account in Matthew told us, and he then rolled a stone in front of the entrance.

(47) And Mary Magdalene and Mary the mother of Joses beheld where He was laid.

Mary Magdalene and Mary the mother of Joses apparently had seen Joseph take Jesus's body and followed him to the tomb, so they saw where Jesus was buried.

Jesus Before Pontius Pilate

Continuing a Bible study of the gospel accounts:

(Matthew 27:1) When the morning had come, all the chief priests and elders of the people took counsel against Jesus to put Him to death.

At the end of the last chapter, Jesus had just been betrayed by the kiss of Judas and apprehended and brought before Caiaphas the high priest.  He was found guilty of blasphemy in a mock trial and sentenced to death.  The next morning the chief priests and elders plotted on how they would put Jesus to death.

(2) And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.

They bound Jesus again and took Him to Pontius Pilate, the governor appointed by the Romans over Judea.  It is written that the sanhedrin had the power of life and death themselves in everything that concerned religion.  Perhaps their case against Him was not strong enough, or more likely they wanted it taken out of their hands, perhaps because they feared the reaction of the people.  Whatever the reason, they put Him in the hands of a Gentile magistrate, fulfilling Jesus's prophecy in Matthew 20:19 that He would be delivered to the Gentiles.

(3) Then Judas who had betrayed Him, when he saw that He was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders.

When Judas saw that Christ was condemned to death, he began to feel remorse and brought the thirty pieces of silver back to the chief priests and elders.  Perhaps Judas thought Jesus would have freed Himself through some miracle, and he had just seen a chance to make some money.  Now Judas "repented himself."  It is important to note there is a difference in the original word used here, "metamellomai" and the word more commonly used for repent, "metanoia."  Judas's type of repenting was more of a changing of his mind, perhaps some remorse caused by fear of the consequences of his actions.  It was a self-centered repentance like when we say that a person was not really sorry, only sorry he got caught.  A true godly repentance, "metanoia," represents a changed heart and behavior, a turning from sin to God.

(4) Saying, "I have sinned in that I have betrayed innocent blood." And they said, "What is that to us? You see to it."

In changing his mind about his actions, Judas took the money back to the chief priests and elders, telling them he had sinned and betrayed innocent blood.  Once again, there is no evidence that Judas truly repented before God, falling on his face before Almighty God, humbling himself, asking for forgiveness in the realization of what he had done to His Lord.  Remember that God sees the heart and He is always just and righteous, but under inspiration of the Holy Spirit, Matthew wrote that Judas was only sorry for himself.  The chief priests and elders declared that was of no concern of theirs.  If he felt he had sinned, he should go take care of that himself.  They had what they wanted, Jesus, and they had condemned Him for blasphemy; they didn't care about Judas's guilt or that he considered Jesus to be innocent of their charges.

(5) And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

Judas then threw down the pieces of silver and went out and hanged himself.  There has been much discussion about how Judas actually died, because Peter later stated in Acts 1:18, that "falling headlong, he burst open in the midst, and all his bowels gushed out."  Surely both statements are true.  If Judas had hung himself on a tree near a precipitous valley or something like that, the limb could have broken causing him to fall and tumble headfirst and his body dashed to pieces on the sharp rocks.  Matthew stated Judas hanged himself; he didn't say whether or not he actually died at that point.  He may have died, and then fallen; or a limb could have broken before he died and he died grotesquely upon the rocks.

(6) And the chief priests took the silver pieces, and said, "It is not lawful to put them into the treasury, because it is the price of blood."

The chief priests picked up the pieces of silver Judas had thrown down, but said it was not lawful to put them in the temple treasury because it was blood money.  It is remarkable that they were so scrupulous about the source of the money in their treasury, but not so when condemning innocent blood, as Judas had told them.

(7) And they took counsel, and bought with them the potter's field in which to bury strangers.

They consulted together and decided to use the pieces of silver to buy the potter's field, which was probably so called because the earth had been dug for pottery, and it was probably now used up and good for nothing.  They were able to buy it for just thirty pieces of silver and used it as a cemetery for strangers.

(8) Therefore that field was called the Field of Blood to this day.

Matthew declared that that potter's field had been called the Field of Blood, because it had been purchased by the price of blood, ever since then and up to the day he wrote that scripture.

(9) Then was fulfilled that which was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the price of Him who was valued by the people of Israel, (10) And gave them for the potter's field, as the Lord appointed me."

That prophecy was actually spoken by Zechariah:

And I said to them, "If you think it good, give me my price; and if not, forbear. So they weighed out for my price thirty pieces of silver. And the Lord said to me, "Cast it to the potter, a goodly price at which I was priced by them. And I took the thirty pieces of silver and cast them to the potter in the house of the Lord. (Zechariah 11:12-13)

It is believed by the older commentators I study that a subsequent copyist probably mistakenly added the name of the prophet, as Matthew's usual mode of writing was to say only, "by the prophet" (Matthew 1:22, Matthew 2:5, Matthew 2:15, Matthew 13:35, and Matthew 21:4).  Many early manuscripts omitted the name, and that is most likely how Matthew wrote it.  Matthew's point was not about who made the prophecy, but that prophecy had been fulfilled.

(11) And Jesus stood before the governor, and the governor asked Him, "Are You the King of the Jews?" And Jesus said to him, "You say."

Probably thinking their claim of blasphemy would not matter to Pilate, the chief priests and elders most likely had told him that Jesus professed to be king to incite anger and judgment by the government.  Therefore, Pilate asked Jesus point blank if He was the King of the Jews.  Jesus answered only, "You say," which was not really an admission or a denial.  The account in John 18:36 went on to say that Jesus said His kingdom was not of this world, so He admitted that He had a kingdom, but not a worldly kingdom that would have rivaled Caesar.

(12) And when He was accused by the chief priests and elders, He answered nothing.

Evidently, the chief priests and elders then had their turn to spout all their accusations before Pilate and in front of Jesus, but He said nothing.  There was really no use.  They were false claims, but He knew they intended to kill Him regardless, so He did not try to answer.  This fulfilled another prophecy by Isaiah, in Isaiah 53:7, "He was oppressed and He was afflicted, yet He didn't open His mouth; He was brought as a lamb to the slaughter, and as a sheep before its shearers is silent, so He did not open His mouth."

(13) Then Pilate said to Him, "Do You not hear how many things they witness against You?" (14) And He answered him not a word, so that the governor marveled greatly.

Pilate, pressing Jesus to defend Himself, asked Him if He had heard all the things of which the chief priests and scribes had accused Him.  Jesus did not answer him, and that amazed Pilate.  It was at this point that Luke added that Pilate asked Jesus if He was a Galilean.  Probably wanting an excuse to free Him, Pilate was likely relieved that being a Galilean made Jesus under Herod's jurisdiction.  He sent Him to Herod, who saw no cause for death in Him, and sent Him back to Pilate.

(15) Now at the feast the governor was accustomed to releasing to the people a prisoner, whomever they wished.

It appears that at the Passover Feast the governor had a custom of releasing one prisoner of the people's choosing.  It was not law, but a custom that may have originated in an effort for the Romans to show some bit of respect for the Jews.

(16) And they had then a notable prisoner called Barabbas.

At that time Pilate had an infamous prisoner named Barabbas imprisoned.  Being notable, he was a known criminal; he was either a repeat offender or had done a horrific thing to be so well known.  The account in Luke states that he had been guilty of sedition and murder.

(17) Therefore when they were gathered together, Pilate said to them, "Who do you want me to release to you? Barabbas or Jesus who is called Christ?" (18) For he knew that out of envy they had delivered Him.

When the people were gathered together, Pilate asked them who they wanted released to them, Barabbas, the notable criminal, or Jesus whose only "crime" was that He was called the Christ.  The account in Luke states that Pilate found Jesus to be innocent and not worthy of death and had planned to release Him at the feast.  He was most likely certain the people would choose to release Jesus rather than the infamous Barabbas.  Pilate knew it could only be envy that made the chief priests and elders want to kill Jesus, for there was no fault in Him.

(19) When he was sat down on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things this day in a dream because of Him."

While Pilate was on his judgment seat, his wife sent a message to him asking him not to involve himself with condemning whom she called a just Man.  She had had dreams about Him, and was convinced of His innocence or perhaps feared the judgment that might come upon her family if Pilate condemned Jesus.

(20) But the chief priests and elders persuaded the multitude that they should ask for Barabbas and destroy Jesus.

Now that the decision to kill Jesus was out of their hands, the chief priests and elders urged the people to ask for Barabbas.  They probably incited a riot of excitement in the people, for how else could people who had so recently led a procession for Him, crying "Hosannah!" now be persuaded to call for His death?

(21) The governor answered and said to them, "Which of the two do you want me to release to you?" They said, "Barabbas!"

The governor responded to the crowd by asking which of the two prisoners they wanted released to them.  Unbelievably, the crowd answered Barabbas.  This was surely done because of the instigation of the chief priests and elders.  It shows the danger of wicked church elders who can easily persuade their flocks, and the danger of a mob mentality.

(22) Pilate said to them, "What then shall I do with Jesus who is called Christ?" All said to him, "Let Him be crucified!"

Pilate, probably incredulous, asked the people what then would they have him do with Jesus, a Man he had judged as innocent.  The crowd shouted to crucify Jesus!  Pilate, if he had indeed found Jesus innocent and not worthy of death, should have released Him after his finding.  However, it was God's will that Jesus die on the cross.  

(23) And the governor said, "Why? What evil has He done?" But they cried out all the more, "Let Him be crucified!"

Pilate asked the multitude why they should call for Jesus's crucifixion; what evil had He done?  Instead of answering his question, the crowd just shouted all the more to crucify Him.

(24) When Pilate saw that he could not prevail, but rather a tumult had developed, he took water and washed his hands before the multitude, saying, "I am innocent of the blood of this just person; you see to it."

Pilate had lost control of the mob, and therefore took water and washed his hands before the crowd declaring his innocence of the blood of this just Jesus.  If the crowd wanted Him crucified, then it was up to them to have it done.

(25) Then all the people answered and said, "His blood be on us and our children."

The people declared it would be their responsibility, and they even decided for their children!  They had no idea what they were asking for, nor what a prophetic statement they had made.

(26) Then he released Barabbas to them, and when he had scourged Jesus, he delivered Him to be crucified.

Pilate did what the people asked and delivered free Barabbas to them.  He then scourged Jesus.  If he considered Him innocent, why did he have to do that?  He then delivered Jesus to be crucified.  Why?  Because he had no power over the people?  I have long pondered over Pilate's actions.  Was he innocent or not?  At the very least, he was a very weak ruler, letting the people rule over him.  It seems he found Jesus innocent from the beginning, but was happy to have someone else make the decision when he sent Jesus to Herod.  When it came time to release a prisoner, he again pushed off the decision to the people.  Since he was the governor, and he had found Him innocent, and even Herod had found no fault in Him, it seems it would have been his duty to release Him.  He apparently feared going against the chief priests and elders.  I'm sure he thought the people would call for Jesus's release opposite such a wicked prisoner as Barabbas, but he should have been man enough to make the decision himself.  He wanted to pass the decision to someone else and he would bear no responsibility to anyone.

Pilate had even received confirmation from his wife's dreams that he should not condemn Jesus, but he allowed the chief priests and elders to stir up the crowd against Jesus, even knowing that they did it out of envy.  He repeatedly put the question to the people (Luke states three times), indicating his desire to free Jesus, but being the weak ruler he was, he allowed the people to make the decision.  When the people asked that Barabbas be released, he could have released him and then dealt with Jesus as a just ruler should have, but he asked the people what he should do about Jesus!  When they said they wanted Him crucified, he asked why, what evil had He done to deserve crucifixion.  Weak and fearful as he surely was, he gave in to the people.  He said he washed his hands and declared his innocence from that decision, but he really was not innocent.  He failed miserably in his duty as a governor of the people, being so weak.  However, we know that it was God's will that Jesus be crucified.  I don't believe that God forced Pilate to make decisions against his will; I believe Pilate was chosen to allow this because he was a weak man.  Since he had washed his hands of it all, why then did he scourge Jesus?  Only God knows the heart of a man and he will judge Pilate righteously.  This incident proved to be a perfect illustration of what was taking place.  Jesus, judged as innocent, was condemned by the same judge, just the same.  Jesus, the perfect soul having no sin in Him, was nonetheless willed by God to be condemned to die on a cross.

(27) Then the soldiers of the governor took Jesus into the common hall, and gathered to Him the whole band of soldiers.

The soldiers of the governor then took Jesus into the praetorium, which is actually the original word used.  It means the common judgment hall of the governor, or his court room.  They gathered an entire band of soldiers around Him, as if they really needed that!

(28) And they stripped Him and put on Him a scarlet robe.

The soldiers stripped Jesus and put a scarlet robe on Him.  They did it to mock Him, but by their actions, they were representing prophecy.  In Isaiah 1:18 it says, "...though your sins are like scarlet, they shall be as white as snow..."  Jesus took on the world's scarlet sins to make them white as snow.

(29) And when they had plaited a crown of thorns, they put it on His head, and a reed in His right hand; and they bowed the knee before Him and mocked Him, saying, "Hail! King of the Jews!"

The soldiers braided a crown of thorns and put it on Jesus's head to mock Him, but also to torture Him.  They put a reed in His hand to act as a staff and then bowed before Him in mockery, calling out, "Hail, King of the Jews!"  It gives me chills to think these men mocked God Himself!

(30) And they spit on Him and took the reed and struck Him on the head.

Again, it is chilling to think of these men spitting in the face of God and beating Him about the head!  Little did they know He could have struck them all dead with one word, but He allowed Himself to be mocked and tortured for all us lowly sinners, including those soldiers who did this, if we only accept His gift of salvation.

(31) And after they had mocked Him, they took the robe off Him and put His own clothes on Him, and led Him away to be crucified.

After the soldiers had had their vicious fun, they took the robe off Him and put His clothes back on Him.  They then led Him away to be crucified.

(32) And as they came out, they found a man of Cyrene, Simon by name; they compelled Him to bear His cross.

The account in John tells us that Jesus did bear His cross for a while until His tortured and beaten body could do it no more.  The soldiers then found a man of Cyrene, a city in Libya, Africa, named Simon, and forced him to carry Jesus's cross.

As this is another very long chapter, I will end the post here.  This first half of the chapter dealt with the events leading up to Jesus's crucifixion after His apprehension and mock trial in chapter 26.  The actual crucifixion takes place in the second half of this chapter.